
The Dawn of Everything: A New History of Humanity

Once upon a time, the story goes, we were hunter-gatherers, living in a prolonged state of childlike innocence, in tiny bands. These bands were egalitarian; they could be for the very reason that they were so small. It was only after the ‘Agricultural Revolution’, and then still more the rise of cities, that this happy condition came to an end, ush
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what rights could they be said to have ‘naturally’, even if they existed in a State of Nature, innocent of the teachings of written philosophy and revealed religion, and without codified laws?
David Graeber • The Dawn of Everything: A New History of Humanity
entitled Curious Dialogues with a Savage of Good Sense Who Has Travelled (1703), comprised a series of four conversations between Lahontan and Kandiaronk,
David Graeber • The Dawn of Everything: A New History of Humanity
Here, Rousseau asks exactly the same question that puzzled so many indigenous Americans. How is it that Europeans are able to turn wealth into power; turn a mere unequal distribution of material goods – which exists, at least to some degree, in any society – into the ability to tell others what to do, to employ them as servants, workmen or grenadie
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There’s a reason why, in English, the words ‘politics’ ‘polite’ and ‘police’ all sound the same – they’re all derived from the Greek word polis, or city, the Latin equivalent of which is civitas, which also gives us ‘civility,’ ‘civic’ and a certain modern understanding of ‘civilization’.
David Graeber • The Dawn of Everything: A New History of Humanity
lying not in travellers’ accounts, but rather in European accounts of precisely these imaginary sceptical natives: gazing inwards, brows furrowed, at the exotic curiosities of Europe itself.
David Graeber • The Dawn of Everything: A New History of Humanity
an entirely different world history
David Graeber • The Dawn of Everything: A New History of Humanity
This is one area in which early missionary or travellers’ accounts of the Americas pose a genuine conceptual challenge to most readers today. Most of us simply take it for granted that ‘Western’ observers, even seventeenth-century ones, are simply an earlier version of ourselves; unlike indigenous Americans, who represent an essentially alien, perh
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merely holding political office did not give anyone the right to give anybody orders either.